The Genesis of Space

Allah the Almighty declares in the Noble Qur'an:
"Allah is the Light of the heavens and the earth."

The invocation of the term arḍ (earth) renders any assertion regarding the soil being or having been in a state of decay devoid of interpretive or conceptual significance. The intrinsic nature of the soil is not speculative; rather, it exists precisely as Allah the Almighty has willed and described it.

Drawing attention to the above verse, it becomes evident that space manifests in three distinct categories. The first is that which Allah the Almighty designates as nūr-e-arḍī (Divine earthly illumination). The second arises when this nūr-e-arḍī is perceived as Divine illumination; this illumination, as described herein, constitutes an electrical entity that envelops the human being in a sheath-like formation. This sheath possesses an approximate thickness of one foot. The third category pertains to that which Allah the Almighty has identified as the soul (rūḥ), a reality that eludes both sensory perception and physical interaction. At the conclusion of the verse, Allah the Almighty affirms that this divine light is neither of the East nor of the West. This negation of space orientation suggests that within the dimensions of space, directionality is absent. All visual perception, therefore, occurs through the medium of the electrical body, indicating that this body serves as an intermediary barrier between human sight and the external object perceived.

At this juncture, our vision simultaneously encompasses three distinct dimensions: the soul (rūḥ), the electrical body, and the external object under observation. This delineates that the dimensionality of space intrinsically includes these three components—the soul (rūḥ), the electrical body, and what Allah the Almighty designates as arḍ. The concept of arḍ is not confined to a singular form or scale; it may denote an extensive or diminutive entity, such as a tree, an individual, or the terrestrial ground itself. Interaction with arḍ occurs through a spectrum of sensory modalities—tactile, visual, olfactory, auditory, gustatory—and cognitive apprehension. From the perspective of human understanding, arḍ manifests in diverse forms, including but not limited to a flower, a butterfly, or a fruit.

A matter warranting profound contemplation is that the electric current enveloping us, which serves as a protective sheath, simultaneously functions as a prism for our perception, thereby obscuring from us the true reality that ought to be revealed. Allah the Almighty has unequivocally stated that His guides will come unto us; should we heed their counsel, act in accordance with their directives, and faithfully follow their guidance, we shall be restored to the homeland of our forebears. This denotes that due to disobedience encountered in the traversal between the higher and lower space realms, we have been ensnared in erroneous conceptions and deceptive illusions, thereby becoming perpetually confined within them. The essential implication is that this prism has begun to distort and misrepresent our perception, leading us away from authentic reality.

The guides who were sent to us were not truly comprehended in the depth and significance of their message. This failure of recognition, in essence, stemmed from the distortive influence of the prismic nature of space perception. As a result, the soul became veiled from our inner vision. Initially, these idol-like constructs were apprehended merely as superstitions or speculative doubts. However, the prism, through its refractive interference, reconfigured these abstract notions into perceptible forms. As these illusory manifestations advanced closer into the field of our perception, our consciousness correspondingly receded from the domain of ultimate reality. The closer these illusory projections drew toward us, the more profoundly we became estranged from essential reality.

As a consequence of the prism’s refractive modulation, perceptual experience renders phenomena as undergoing a scalar expansion—appearing to evolve from minute to magnified states within the field of vision. We witness the apparent dissolution of phenomena, while constructs initially confined to the realm of speculative imagination gradually acquire perceptible and concrete form within sensory cognition. We lack the epistemological acuity to differentiate between these perceptual phenomena and the actual consequences arising from our intentional agency. To elucidate this phenomenon, I (the writer) present the following example: the invention of the telephone—whether credited to an individual or a collective—underwent a gradual process of development, wherein conceptual abstractions were systematically actualized into material form. Consequently, the contemporary telephone emerged as a concrete manifestation before us. This exemplifies the operative function of the prism, which, through successive experimental phases and refinements, transformed cognitive images and representations into the tangible technological artifact known today. The same principle is evident in the development of television. Despite initial skepticism and ridicule by some, sustained endeavors in this domain gradually facilitated the prism’s manifestation of television as a tangible entity before our perception. Although the progression entailed multiple complex stages, it is incontestable that this invention constitutes a cognitive achievement of the human intellect. A parallel can be drawn with the invention of the airplane, which similarly underwent a protracted evolutionary process. Likewise, the atom was revealed to us in its fundamental form through the prism’s mediatory function. Countless analogous instances exist, collectively exemplifying this phenomenon.

Historical processes are perpetually transformed under the influence of the prism. A more nuanced understanding of the prism reveals its dual function: it simultaneously discloses corporeal reality—detailing the structural rigidity of the skeletal framework and the specific elasticity inherent in the flesh—and affirms the ontological fact that all entities fundamentally consist of soil, from which a multiplicity of distinct forms are generated. On one hand, the prism may ostensibly diminish the primacy of abstract cognition in one dimension; concurrently, it enables the crystallization of conceptual constructs extending across temporal spans of decades, centuries, or even millennia. As previously indicated, disciplines such as history and geography constitute derivative branches of this overarching phenomenon. This analysis is strictly grounded in the Qur’anic paradigm; I neither advance nor intend to advance any interpretation beyond this scriptural framework.

In the Qur’an, Allah the Almighty declares that He imparted to Adam the knowledge of the names (ʿIlm al-Asmāʾ). Allah the Almighty did not articulate that He bestowed upon Adam soil, trees, mountains, or rivers, nor did He provide detailed narration that He clothed Adam. Rather, the emphasis lies solely on the act of fashioning Adam’s form from soil, instilling the soul within him, and imparting to him the knowledge of the names.

Furthermore, in the final verse of Surah Yasin, it is stated:

"His command, when He intends a matter, is only that He says to it, ‘Be,’ and it is."

Its Amr is such that whenever He wills the existence of anything, He merely utters, “Be,” and it is brought into being. The mechanism by which this volition effectuates transformation is a process entirely within the knowledge and perception of Allah, yet inaccessible and imperceptible to human understanding.

Allah Almighty has repeatedly enjoined upon us the acts of reflection (tafakkur) and deep contemplation (tadabbur), signifying the imperative to integrate Divine Will with the Knowledge of the Names (ʿIlm al-Asmāʾ). This integration transpires through a prism that envelops the soul in the form of a sheath. The explicit ontological implication is that this prism constitutes a veiling layer over the soul, mediating all modes of perception, tactile engagement, cognition, and volitional action. I now present an additional Qur’ānic verse elucidating this concept, wherein Allah Almighty declares:

“Disembark all of you.”

Exegetes traditionally interpret this verse as a directive to descend to the terrestrial realm. While I do not dispute this conventional translation, I propose a more nuanced understanding: that Allah Almighty’s injunction entails a descent into the prism itself—a metaphysical domain rather than the mere physical earth. The explicit absence of the term arḍ in the text implies that, from the Divine vantage point, both the higher and lower realms are concurrently present. The directive to descend specifically pertains to the lower realm, which is ontologically and phenomenologically distinct from the influences emanating from the higher realm.

All astronauts who have ventured into outer space, regardless of the altitude reached, could not survive without a pressure suit; this indicates that the prism imposed its constraints upon them. Should they invoke the absence of oxygen as a justification, I shall not engage in dispute, given that they have the capacity to transport oxygen with them if they so choose.

I intend to emphasize that they remained confined within the prism and were unable to transcend it. However, it is equally evident that those astronauts who were lost had exited this prism, resulting either in the dissolution of their existence or their transition to an unknown realm beyond our knowledge.

An illustrative case of astronauts is presented here; concomitantly, there exist additional exemplars, namely the satellites launched by the United States and Russia, which function within the parameters of this prism while simultaneously enabling telecommunication. Although the comprehensive scope of their operations remains indeterminate, it is unequivocally established that their entire existence is confined within the boundaries of the prism. Transcendence beyond this prism results in the cessation of their manifest existence. In every respect, all entities encompassed within this prism are constrained by intrinsic boundaries ordained by nature; these boundaries are inviolable and impervious to transgression. Artificial satellites inevitably succumb to disintegration within these confines and subsequently descend, their remnants bearing testament to their prior presence. Within the confines of the prism, environmental conditions can be meticulously preserved, as evidenced by the enduring state of the Egyptian pyramids. For example, mummified remains dating back several millennia exhibit remarkable preservation despite exposure to erosive elements such as wind, which ordinarily accelerate decay. Analogously, the temporal trajectory of human life unfolds within this prism: an individual progresses from infancy through successive ages—ten, fifty years—and ultimately either succumbs to mortality or attains exceptional longevity beyond a century. Conversely, some individuals fail to survive even a single year. Both scenarios transpire within the same prism, underscoring its fundamental capacity to encapsulate continuous transformation. This prism facilitates perpetual, instantaneous change at every moment. A rigorous analysis of these ongoing metamorphoses enables a profound understanding of the earth’s historical states across millennial, million-year, and even billion-year timescales.

Geographers and scholars persistently endeavor to estimate these phenomena; however, a unified consensus remains elusive, with only a marginal fraction converging upon a singular theory. These interpretations, shaped by their respective paradigms, are subsequently systematized by what is herein referred to as the prism, which expands numerical scales exponentially—thousands into millions, millions into billions, and billions into trillions. The precise determination of the Himalayas' antiquity, the temporal origin of the Pacific Ocean, and the epoch of continental separation remain indeterminate, all due to the mediating influence of this prism.

Fundamentally, this prism bifurcates the cosmos into at least two distinct realms: the proximal domain, identifiable as soil, and the distal domain, which manifests to human perception as light or luminous phenomena. This dichotomy is affirmed by the Divine declaration in the Qur'an:

“You observe the mountain and presume it to be immobile, while in reality, it is not so.”

This Qur’anic declaration also reflects the prism’s interpretive capacity. It is through this very prism that future discoveries—extraordinary and beyond current comprehension—will unfold and astonish humanity.

The trajectory of human advancement is intricately linked to the structure of this prism. Concerning the segment of the prism that is closest to us, the Qur’ān offers comprehensive exposition across various verses:

“He has constructed seven heavens, one above the other. Do you perceive any disparity in the creation of the Most Merciful? Then return your gaze—do you discern any fissure? Return your gaze yet again; it will return to you humbled and fatigued.”

Allah the Almighty alludes to this very phenomenon—the prism—in the following verse:

“He who created seven heavens in layers. You do not see in the creation of the Most Merciful any inconsistency. So return your gaze: do you see any rupture? Then return your gaze again and again—your gaze will return to you humbled and fatigued.” (67:3–4)

He also stated:

"I have created seven heavens, one above the other. Do you discern any irregularity in this design?"

Despite such declarations, contemporary understanding remains perplexed by this reality. The term "sky" denotes the furthest limit of human vision—an ontological boundary wherein perception ceases. This cessation, regardless of its physical nature, indicates the presence of a veil—an epistemic limit. One may observe the state of the sky at dusk, deep into the night, past midnight, at dawn, and at noon—each temporal point casting a distinct psychological and sensory impression. This signals that perceptual conditions are in a state of ceaseless flux—by the minute, even by the second.

Yet one must reflect: though the sky undergoes perceptible and continual shifts, the corresponding terrestrial responses do not manifest with equal immediacy. The impression induced by looking toward the heavens often surpasses the influence of earthbound stimuli. This disparity is not without cause. The Earth’s axial rotation and its elliptical orbit around the sun—while structurally significant—are cosmologically minor when contrasted with the grander motions of the celestial order. It is these cosmic movements that act upon the prism, shaping human perception and structuring division within the observable universe.

The very prism utilized by human vision and apprehended by the intellect through ocular perception is the same medium through which we experience our existence as mobile and respirating beings. From the moment of birth, this prism facilitates the gradual acquisition of faculties—speech, sight, taste, and smell—culminating in the apex of sensory and cognitive development. Subsequently, a gradual decline ensues; the very capacities once afforded by the prism begin to deteriorate. The electrical current sustaining the physical body disengages, resulting in death. This cessation does not denote the prism’s abandonment. Rather, the prism remains integrally bound to the human condition, sustaining life so long as life itself endures— just as Allah the Almighty declares:

"Do you perceive any incongruity in the creation of the All-Merciful?"

This verse intimates that the exercise of human faculties is neither coincidental nor insignificant. The advancements now commonplace in the contemporary world were absent only a few decades ago. Approximately twenty-five centuries ago, the conception of the atom arose in the mind of a Greek philosopher—a notion that gradually disseminated through intellectual discourse, ultimately resulting in a cascade of discoveries. How many more innovations lie ahead remains unknown. One defining attribute of the prism is this: an individual may access and employ its functions through external faculties, but may equally—and often more profoundly—draw upon its inner dimensions.

It is a notable observation that human beings predominantly prioritize the manifest (ẓāhir) over the latent (bāṭin). For example, one may engage cognitive faculties consciously, thereby exercising intellectual agency. These faculties initially existed solely as abstract notions before acquiring concrete manifestation. Likewise, one may operate through the inner self; for example, a concept may materialize into tangible form after several decades. When empirical causes are involved, the process is categorized as science; conversely, in the absence of such causes, it is attributed to miraculous intervention. Allah the Almighty declares:

"Do you observe any imperfection in the creation of the Most Merciful?"

The term “difference” here denotes the dichotomy between manifest and latent realities. Allah the Almighty explicates this in the Qurānic verse:

“He who created the seven heavens, one above the other.” (Qurān 67:3)

A thorough exegetical reflection reveals its indivisible semantic unity. In its initial segment, Allah affirms the structured creation of the heavens in successive layers, followed by a rhetorical challenge:

“Do you perceive any disparity in the creation of the Most Merciful?”

By conceptualizing the prism as an epistemological framework, one may grasp the full import of this inquiry. The subsequent injunction, “Then gaze again—do you observe any fissure?” implies that any breach would allow for unmediated visual penetration. However, the return of the gaze—“Then look again, your sight will return to you, defeated and fatigued”—signifies the absence of such rupture.

This indicates that the visual faculty apprehends phenomena solely through the mediation of this layered structure, reflecting the composite realities of the heavens. Consequently, vision is not an autonomous faculty, but a delegated projection of the prism’s inherent properties, ordained by the Divine Creator.

Allah the Exalted further asserts:

“By the positions of the stars; indeed, it is a profound oath, if you truly comprehend.” (Qurān 56:75-76)

He also states:

“And We have adorned the lowest heaven with lamps.”

This celestial adornment—manifested as stars—possesses a distinct ontological status. The luminous stars observable during the night exemplify this unique metaphysical condition.

In Surah Al-Wāqiʿah, the divine oath by the setting stars reveals a deeper epistemological dimension:

“I swear by the setting of the stars; truly, this oath is weighty if you realize it.”

In this verse, Allah explicitly references the prism phenomenon. Initially, He swears by the setting of the stars—a seemingly ordinary event—but immediately underscores its profound significance:

“If you were to truly understand, this oath is of great significance.”

This underscores that the prism manifests not only what it conveys but reflects the realities it mediates. Moreover, Allah the Exalted states:

“I have adorned the nearest heaven with stars.”

Thus, when we observe the stars, we perceive not mere points of light but ontological reflections of deeper metaphysical states. It is precisely this phenomenon to which Allah alludes:

“If you were to truly understand, this oath is of great significance.”

The implication is that the cosmic operations of this prism continuously impose epistemic limitations upon human perception. These obstructions arise from the very conditions Allah (Glorified be He) has encoded within the prism—manifest yet rejected by the eye. This cyclic presentation is continually displayed to human vision and perpetually denied. The totality of the terrestrial phenomena perceived by the human eye constitutes but a fragment of these intrinsic qualities. Thus, Allah states:

“If you truly understand, this oath is indeed profound,”

emphasizing that all observable phenomena on Earth are but reflections of divine manifestation permitted through this prism.

Through this prism, Allah dispenses manifold blessings. The detailed exposition of this principle recurs throughout Surah Ar-Rahman, wherein all sensory experiences—sight, smell, taste, and thought—are understood as reflections emanating from this very prism.

Furthermore, in Surah Ya-Sin (36:12), Allah declares:

"Everything has been enumerated in a Clear Register."

This elucidation pertains to the prism’s intricate structure. The concept of the Imam Mubin (Clear Register) denotes the presence of a circumambient, rotating belt encompassing the prism. This belt is influenced by three fundamental motions: the cosmological dynamics of the universe, the Earth’s axial rotation, and its longitudinal progression. The synergy of these motions governs the continual flux in our perceptual field and its concomitant phenomena. Consequently, the divine decree of Kun Fayakun (“Be, and it is”) manifests as an incessant, unfolding reality.

Moreover, Allah declares:

“Who causes the earth to bring forth growth.”

He discloses matters unknown to humanity. Numerous domains of knowledge lie latent within the human intellect, awaiting eventual manifestation. These emerge first as abstract notions and, over time—whether brief or prolonged—assume tangible form.

He states:

“And I show them the way from darkness into light.”

This phenomenon pertains to the prism, through which such transformations become perceptible. Yet, many remain veiled in ignorance due to their failure to engage contemplatively with this truth.

Allah the Almighty states that the sun traverses a specific trajectory ordained by the Omniscient. This indicates a profound correlation between the prism and the sun’s velocity. The term “Omniscient” highlights the vastness of Divine knowledge, as countless miraculous phenomena unfold through the sun’s course. Allah is fully aware of all such manifestations—revealed or hidden—within this celestial process.

Thus, the sun exerts a profound influence upon the human intellect and condition. Cognitive processes such as thinking, perception, hearing, taste, and smell are all modulated by solar effects. This influence, though imperceptible in the external domain, is mediated through the prism.

Allah the Almighty also states:

"I have appointed for the moon its phases, knowledge of which you do not possess. It is akin to an ancient branch." (36:39)

This "branch" symbolizes the prism, whose Creator is Allah—He alone possessing comprehensive knowledge of all its motions and velocities. Allah further asserts:

"I have established a fixed belt for all entities. Neither can the moon surpass the sun, nor the sun surpass the moon; nor can the night precede the day, nor the day precede the night."